Siong'ingr Vxo (1-4-19)

19. Jycsitlangg
Savatthi Sniaa ee inenn. Hitt sii, Sewjunx [duiww jiongww bikiu] qangxsuad quanhe Nibbana liappuann ee hxuad, qra inx qawsi, jiongxle, hro inx hnuahiw. Hiaxee bikiu u lixqaiw, u decc sukyw, u juwsimx, u ngar hni jimjiog decc tniax hxuad.

Hitt sii, okmoo Mara anxnex sniu, “Jimxmaw sabunn Gotama qangxsuad quanhe Nibbana liappuann ee hxuad, qra inx qawsi, jiongxle, hro inx hnuahiw. Hiaxee bikiu u lixqaiw, u decc sukyw, u juwsimx, u ngar hni jimjiog decc tniax hxuad. Guaw lingkyw kir vaiwhongw sabunn Gotama, tangx hunluan jiongwzinn ee nixbok.”

Hitt sii, okmoo Mara huawsinx juer jycsitlangg, qingqah qrngx dua qix ditauu, ciuw tec gusud-aw, taujangx samr samr, cing muavor jyr :ee snxax, kax jiauu tojniux kir Sewjunx hiax vaiwhongw. Vaihue quer, ix qra Sewjunx qongw, “Sabunn! U knuar diyc guqangw bor?”
“Mara! Guqangw duiww liw laii qongw si sniaw?”
“Sabunn! Guaw u bagjiux, guaw knuar e diyc siksinx. Bagjiux u kir jiapciog ee jitt xee iwsig guaw u. Sabunn! Liw diyhh kir dyhh tangx tuatli guaw? Sabunn! Guaw u hni, guaw tniax e diyc sniax, … simrjiww… Sabunn! Guaw u pni, guaw pnri e diyc pangkuir, … simrjiww… Sabunn! Guaw u cuiwjic, guaw damx e diyc kiwbi, … simrjiww… Sabunn! Guaw u sintew, guaw bong e diyc, … simrjiww… Sabunn! Guaw u iwliam! Guaw u hxuad, iwliam u kir jiapciog ee jitt xee iwsig guaw u. Sabunn! Liw diyhh kir dyhh tangx tualii guaw?”

“Mara! Liw u bagjiux, liw knuar e diyc siksinx, bagjiux u kir jiapciog ee jitt xee iwsig liw u. Mara! Byy bagjiux, byy siksinx, byy bagjiux u kir jiapciog ee jitt xee iwsig :ee, dyrr m si liw kir e qaur ee soxjai.
Mara! Liw u hni-aw, liw tniax e diyc sniax, …[simrjiww]…
Mara! Liw u pni, liw pnri e diyc pangkuir, …[simrjiww]…
Mara! Liw u cuiwjic, liw damx e diyc kiwbi, …[simrjiww]…
Mara! Liw u iwliam, liw u hxuad, iwliam u kir jiapciog ee jitt xee iwsig liw u. Mara! Byy iwliam, byy hxuad, byy iwlam u kir jiapciog ee jitt xee iwsig :ee, m si liw kir e qaur ee soxjai.”

[okmoo:]
“Qongw 'jex guaw ee',
Ixqip qongw 'guaw ee'.
Narr liw ee iwsur si jitt kuanw,
Sabunn byy tuatlii guaw.”

[Sewjunx:]
“Byy qongw 'guaw ee',
Qongw 'guaw ee' m si guaw.
Okmoo liw jaix,
Liw byy qnir diyc guaw ee dy.”

Hitt sii, okmoo Mara… simrjiww… dirr hiax byy .kir.


(Samyutta Nikaya 1-4-19)  
19. The Farmer 
Setting at Savatthi. Now on that occasion the Blessed One was instructing, exhorting, inspiring, and encouraging the bhikkhus with a Dhamma talk concerning Nibbana. And those bhikkhus were listening to the Dhamma with eager ears, attending to it as a matter of vital concern, applying their whole minds to it. 

Then it occurred to Mara the Evil One: “This recluse Gotama is instructing, exhorting, inspiring, and encouraging the bhikkhus ... who are applying their whole minds to it. Let me approach the recluse Gotama in order to confound them.” 

Then Mara the Evil One manifested himself in the form of a farmer, carrying a large plough on his shoulder, holding a long goad stick, his hair dishevelled, wearing hempen garments, his feet smeared with mud. He approached the Blessed One and said to him: “Maybe you’ve seen oxen, recluse?” 
“What are oxen to you, Evil One?” 
“The eye is mine, recluse, formsare mine, eye-contact and its base of consciousness are mine. Where can you go, recluse, to escape from me? The ear is mine, recluse, sounds are mine ... The nose is mine, odours are mine ... The tongue is mine, tastes are mine ... The body is mine, tactile objects are mine ... The mind is mine, mental phenomena are mine, mind-contact and its base of consciousness are mine. Where can you go, recluse, to escape from me?”

“The eye is yours, Evil One, forms are yours, eye-contact and its base of consciousness are yours; but, Evil One, where there is no eye, no forms, no eye-contact and its base of consciousness—there is no place for you there, Evil One. 
The ear is yours, Evil One, sounds are yours, ear-contact and its base of consciousness are yours; but, Evil One, where there is no ear, no sounds, no ear-contact and its base of consciousness—there is no place for you there, Evil One. 
The nose is yours, Evil One, odours are yours, nose-contact and its base of consciousness are yours; but, Evil One, where there is no nose, no odours, no nose-contact and its base of consciousness—there is no place for you there, Evil One. 
The tongue is yours, Evil One, tastes are yours, tongue-contact and its base of consciousness are yours; but, Evil One, where there is no tongue, no tastes, no tongue-contact and its base of consciousness—there is no place for you there, Evil One. 
The body is yours, Evil One, tactile objects are yours, body-contact and its base of consciousness are yours; but, Evil One, where there is no body, no tactile objects, no body-contact and its base of consciousness—there is no place for you there, Evil One. 
The mind is yours, Evil One, mental phenomena are yours, mind-contact and its base of consciousness are yours; but, Evil One, where there is no mind, no mental phenomena, no mind-contact and its base of consciousness—there is no place for you there, Evil One.” 

“That of which they say ‘It’s mine,’ 
And those who speak in terms of ‘mine’— 
If your mind exists among these, 
You won’t escape me, recluse.” 

“That which they speak of is not mine, 
I am not one of those who speak (of mine). 
You should know thus, O Evil One: 
Even my path you will not see.” 

Then Mara the Evil One ... disappeared right there. 

(相應部 1-4-19)
〔一九〕農夫
舍衛城因緣。爾時，世尊〔對諸比丘〕說涅槃法、教示、獎勵、令歡喜。彼等諸比丘，理解、思惟、注心、傾耳諦聽於法。
時，惡魔波旬生是思惟：「今沙門瞿曇說涅槃法、教示、獎勵，令歡喜。彼等諸比丘，理解、思惟、全心、傾耳，諦聽於法。我寧可昏昧彼等眼目，以詣沙門瞿曇。」
時惡魔波旬化作農夫，肩扛大鋤，持趕牛棒，散髮，衣大麻粗布，足塗泥漿而詣世尊處。詣已，白言世尊曰：
「沙門！見牡牛否？」
「波旬！牡牛於汝有何用？」
「沙門！眼是我有，色是我有。眼觸之識處是我有。沙門！去往何處汝能脫我否？沙門！耳是我有，聲是我有，……乃至……沙門！鼻是我有，香是我有，……乃至……沙門！舌是我有，味是我有，……乃至……沙門！身是我有，觸是我有，……乃至……沙門！意是我有！法是我有，意觸之識處是我有。沙門！去往何處能脫我否？」
「波旬！眼是汝有，色是汝有，眼觸之識處是汝有。波旬！無眼、無色、無眼觸之識處者，則非汝之行處。
波旬！耳是汝有，聲是汝有，……〔乃至〕……。
波旬！鼻是汝有，香是汝有，……〔乃至〕……。
波旬！舌是汝有，味是汝有，……〔乃至〕……。
波旬！意是汝有，法是汝有，意觸之識處是汝有。波旬！無意、無法，無意觸之識處，則非汝之行處。」
〔惡魔：〕
此云我有者　　　是云此有我
若汝意於此　　　沙門未脫我
　　〔世尊：〕
不去此有我　　　不云此是我
惡魔如是知　　　汝不見我道

時，惡魔波旬……乃至……隱形沒於其處。